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Jer 17:1-27.
英文原文
Jer 17:1-27.
THE JEWS' INVETERATE LOVE OF IDOLATRY.
The the Septuagint omits the first four verses, but other Greek versions have them.
1. The first of the four clauses relates to the third, the second to the fourth, by alternate parallelism. The sense is: They are as keen after idols as if their propensity was "graven with an iron pen
(Job 19:24)
on their hearts," or as if it were sanctioned by a law "inscribed with a diamond point" on their altars. The names of their gods used to be written on "the horns of the altars"
(Ac 17:23).
As the clause "on their hearts" refers to their inward propensity, so "on . . . altars," the outward exhibition of it. Others refer "on the horns of . . . altars" to their staining them with the blood of victims, in imitation of the Levitical precept
(Ex 29:12; Le 4:7, 18),
but "written . . . graven," would thus be inappropriate.
table of . . . heart--which God intended to be inscribed very differently, namely, with His truths
(Pr 3:3; 2Co 3:3).
your--Though "their" preceded, He directly addresses them to charge the guilt home to them in particular.
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2. 儿女记念——他们非但没有离弃祖先的偶像崇拜，反而加以持守
(耶 7:18)。
这里作为证据，说明他们的罪"刻在……坛上"
(耶 17:1)，
即不是一时的。他们又把他们的后裔腐化了。卡斯蒂奥（CASTALIO）的译法较不可采："他们记念他们的坛，如同记念他们的儿女一样。"
木偶——更准确说，是"亚斯他录的像"，即天后的神像，以圣树为代表，如亚述浮雕中所见
(王下 21:7； 代下 24:18)。
"木偶的像"。希伯来文的"木偶"作 Asherah，即 Assarak、亚斯他录或 Ashtaroth。
青翠树旁——即靠近它们：亚斯他录的神树（偶像象征）被安置在天然树木中间；"青翠树"因此与"木偶"——人造树——有所区别。韩德森（HENDERSON）为避免在同一句中把同一个希伯来文虚词作不同译法（"旁……上"），译为"亚斯他录的像在青翠树上"。但偶像既是圣树形状，挂在树上而不放在树旁，是不大可能的。
英文原文
2. children remember--Instead of forsaking the idolatries of their fathers, they keep them up
(Jer 7:18).
This is given as proof that their sin is "graven upon . . . altars"
(Jer 17:1),
that is, is not merely temporary. They corrupt their posterity after them. CASTALIO less probably translates, "They remember their altars as (fondly as) they do their children."
groves--rather, "images of Astarte," the goddess of the heavenly hosts, represented as a sacred tree, such as is seen in the Assyrian sculptures
(2Ki 21:7; 2Ch 24:18).
"Image of the grove." The Hebrew for "grove" is Asherah, that is, Assarak, Astarte, or Ashtaroth.
by the green trees--that is, near them: the sacred trees (idol symbols) of Astarte being placed in the midst of natural trees: "green trees" is thus distinguished from "groves," artificial trees. HENDERSON, to avoid taking the same Hebrew particle in the same sentence differently, "by . . . upon" translates "images of Astarte on the green trees." But it is not probable that images, in the form of a sacred tree, should be hung on trees, rather than near them.
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3. 高山——即耶路撒冷，特别是锡安和圣殿。
田野——因耶路撒冷为群山所环绕
(诗 125:2)，
意思大概是：你们倚靠所处的山地
(耶 3:23)，
我却要使"我的山"变得如同在平原（田野）上一般，使你的财物容易成为仇敌的猎物[加尔文（CALVIN）]。但"田野"也可能指全犹大；这样它与"我的山"便表示全国与其京城。（格世纽（GESENIUS）译作"连同"，不译"在"；因希伯来文在
耶 11:19； 何 5:6
中如此译；但这并非绝对必要），二者所有的"财物"神"都必交给掳掠"。
你的高处——与"我的山"平行（试将
赛 11:9
相比较），正如"你四境的境界"与"田野"平行（这也印证了"田野"指全犹大的看法）。
因罪——在英文译本中与"高处"相连，即因常在其上犯罪——拜偶像之祭。但
耶 15:13
使这译法较为可取："我必将你的财物……交给掳掠……因你四境所犯的罪。"
英文原文
3. mountain--Jerusalem, and especially Zion and the temple.
in the field--As Jerusalem was surrounded by mountains
(Ps 125:2),
the sense probably is, Ye rely on your mountainous position
(Jer 3:23),
but I will make "My mountain" to become as if it were in a plain (field), so as to give thy substance an easy prey to the enemy [CALVIN]. "Field" may, however, mean all Judea; it and "My mountain" will thus express the country and its capital. (GESENIUS translates, "together with," instead of "in"; as the Hebrew is translated in
Jer 11:19; Ho 5:6;
but this is not absolutely needed), "the substance" of both of which God "will give to the spoil."
thy high places--corresponding in parallelism to "My mountain" (compare
Isa 11:9),
as "all thy borders," to "the field" (which confirms the view that "field" means all Judea).
for sin--connected with high places" in English Version, namely, frequented for sin, that is, for idolatrous sacrifices. But
Jer 15:13
makes the rendering probable, "I will give thy substance . . . to . . . spoil . . . on account of thy sin throughout all thy borders."
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4. 连你自己——更当译作"因你自己"，即因你自己的过错
(Jer 15:13)。
断绝离开——被剥夺。不仅你的财物，连你自己也要被带到异乡
(Jer 15:14)。
英文原文
4. even thyself--rather, "owing to thyself," that is, by thy own fault
(Jer 15:13).
discontinue from--be dispossessed of. Not only thy substance, but thyself shall be carried off to a strange land
(Jer 15:14).
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5. 此处指犹太人因惧怕亚述和巴比伦，容易倚靠埃及
(Isa 31:1, 3)。
倚靠——这个词是强调。我们可以指望从人得到帮助，只要神使他们能帮助我们，但我们必须把信靠单单寄托在神身上
(Ps 62:5)。
英文原文
5. Referring to the Jews' proneness to rely on Egypt, in its fear of Assyria and Babylon
(Isa 31:1, 3).
trusteth--This word is emphatic. We may expect help from men, so far as God enables them to help us, but we must rest our trust in God alone
(Ps 62:5).
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6. 荒漠灌木——在
Ps 102:17； Isa 32:11； Hab 3:9
中，希伯来文译作"赤露"、"光秃"、"荒凉"；但因
Jer 17:8
的平行词是"树"，必指某种以此为特征形容词的植物
(Jer 48:6，
旁注)，"光秃的树"。ROBINSON译作"杜松"，见于死海以南、此处称为"旷野"的亚拉巴或大谷。据PLINY（13.21；16.26）所记，"荒漠灌木"是被排除在宗教用途之外的植物之一，因它既无果实又无种子，既非撒种也非栽种。
不得见……福乐——
(Job 20:17)。
硷地——
(De 29:23)，
贫瘠之地。
英文原文
6. heath--In
Ps 102:17; Isa 32:11; Hab 3:9,
the Hebrew is translated, "bare," "naked," "destitute"; but as the parallel in
Jer 17:8
is "tree," some plant must be meant of which this is the characteristic epithet
(Jer 48:6,
Margin), "a naked tree." ROBINSON translates, "the juniper tree," found in the Arabah or Great Valley, here called "the desert," south of the Dead Sea. The "heath" was one of the plants, according to PLINY (13.21; 16.26), excluded from religious uses, because it has neither fruit nor seed, and is neither sown nor planted.
not see . . . good--
(Job 20:17).
salt land--
(De 29:23),
barren ground.
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7.
(Ps 34:8； Pr 16:20； Isa 30:18)。
耶利米先除掉杂草（虚假的倚靠），好让好种有生长的余地[CALVIN]。
英文原文
7.
(Ps 34:8; Pr 16:20; Isa 30:18).
Jeremiah first removed the weeds (false trusts), so that there might be room for the good grain [CALVIN].
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8.
(Ps 1:3)。
shall not see（必看不见）——即感觉不到。对应于
Jer 17:6；
不信之人"就是福到也看不见"，而信者"就是炎热（火般的试炼）来到，也不至（被其吞没而）看见。" 试炼必临到他，如同临到众人，甚至格外临到他
(Heb 12:6)；
但他不至在其中沉沦，因为主是他隐藏的力量，正如"树根伸展到河边"（或"水道旁"）从其中汲取隐藏的支撑
(2Co 4:8-11)。
careful（忧虑）——焦虑不安，如沮丧之人
(Lu 12:29; 1Pe 5:7)。
drought（干旱）——字面意为" withheld"，即不下雨
(Jer 14:1)；
他在此大概是影射当时所流行的干旱，但以此为各类灾祸的预表。
英文原文
8.
(Ps 1:3).
shall not see--that is, feel. Answering to
Jer 17:6;
whereas the unbelievers "shall not see (even) when good cometh," the believer "shall not see (so as to be overwhelmed by it even) when heat (fiery trial) cometh." Trials shall come upon him as on all, nay, upon him especially
(Heb 12:6);
but he shall not sink under them, because the Lord is his secret strength, just as the "roots spread out by a river" (or, "water-course") draw hidden support from it
(2Co 4:8-11).
careful--anxious, as one desponding
(Lu 12:29; 1Pe 5:7).
drought--literally, "withholding," namely, of rain
(Jer 14:1);
he here probably alludes to the drought which had prevailed, but makes it the type of all kinds of distress.
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9. deceitful（诡诈）——源于一词根，意为"取代"、"暗中绊倒脚跟"；雅各之名正是由此而来
(Ho 12:3)。
论到犹太人的心中的诡诈，他恰当地使用了一个暗示他们列祖的词；他们效法了列祖的诡诈，却没有效法他的信心。雅各的"取代"，是为了得着耶和华的祝福。他们却以"倚靠人"来取代耶和华
(Jer 17:5)，
然后还想欺骗神，以为祂看不出来他们所倚靠的其实是人而非祂。
desperately wicked（坏到极处）——"无法医治"[HORSLEY]，
(Mic 1:9)。
倚靠自己的心，与倚靠同伴一样愚昧
(Pr 28:26)。
英文原文
9. deceitful--from a root, "supplanting," "tripping up insidiously by the heel," from which Jacob
(Ho 12:3)
took his name. In speaking of the Jews' deceit of heart, he appropriately uses a term alluding to their forefather, whose deceit, but not whose faith, they followed. His "supplanting" was in order to obtain Jehovah's blessing. They plant Jehovah for "trust in man"
(Jer 17:5),
and then think to deceive God, as if it could escape His notice, that it is in man, not in Him, they trust.
desperately wicked--"incurable" [HORSLEY],
(Mic 1:9).
Trust in one's own heart is as foolish as in our fellow man
(Pr 28:26).
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10. 免得有人从
Jer 17:9
"谁能识透呢？"推断说连主也不晓得，因而不能刑罚心中隐藏的诡诈，祂说："我耶和华是鉴察人心"等
(1Ch 28:9; Ps 7:9; Pr 17:3; Re 2:23)。
even to give（照着报应）——并且为要使我能照着报应
(Jer 32:19)。
英文原文
10. Lest any should infer from
Jer 17:9,
"who can know it?" that even the Lord does not know, and therefore cannot punish, the hidden treachery of the heart, He says, "I the Lord search the heart," &c.
(1Ch 28:9; Ps 7:9; Pr 17:3; Re 2:23).
even to give--and that in order that I may give
(Jer 32:19).
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11. partridge（鹧鸪）——
(1Sa 26:20)。
希伯来文作 korea，源于意为"呼叫"的词根，指它的鸣叫；阿拉伯人至今仍以此名称一种鸨鸟。它的巢在地上，易于被践踏，或被肉食野兽夺去，尽管亲鸟千方百计要拯救雏鸟。译作"伏在不是自己下的蛋上"，是暗指古人的看法，说它偷了别的鸟的蛋，当作自己的来孵；并且鸟儿长大后就离它而去找真正的母亲。其实不必以为圣经是影射一个已被推翻的见解，彷佛那见解是真的。MAURER 认为这里是指约雅敬的贪婪
(Jer 22:13-17)。
大概意义更为普遍：正如前文祂责备了倚靠人
(Jer 17:5)，
如今祂责备诡诈之心所倚靠的另一个对象，即不义之财
(Ps 39:6; 49:16, 17; 55:23)。
fool（愚顽人）——
(Pr 23:5; Lu 12:20)；
"他们的愚顽"
(Ps 49:13)。
他自己和众人终必看出，他并不像自以为的那样聪明。
英文原文
11. partridge--
(1Sa 26:20).
Hebrew, korea, from a root, "to call," alluding to its cry; a name still applied to a bustard by the Arabs. Its nest is liable, being on the ground, to be trodden under foot, or robbed by carnivorous animals, notwithstanding all the beautiful manoeuvres of the parent birds to save the brood. The translation, "sitteth on eggs which it has not laid," alludes to the ancient notion that she stole the eggs of other birds and hatched them as her own; and that the young birds when grown left her for the true mother. It is not needful to make Scripture allude to an exploded notion, as if it were true. MAURER thinks the reference is to Jehoiakim's grasping cupidity
(Jer 22:13-17).
Probably the sense is more general; as previously He condemned trust in man
(Jer 17:5),
He now condemns another object of the deceitful hearts' trust, unjustly gotten riches
(Ps 39:6; 49:16, 17; 55:23).
fool--
(Pr 23:5; Lu 12:20);
"their folly"
(Ps 49:13).
He himself, and all, shall at last perceive he was not the wise man he thought he was.
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12. throne（宝座）——耶路撒冷的圣殿，耶和华的宝座。祂既责备了虚假的倚靠对象——"犯罪的高处"
(Jer 17:3)，
和"血肉的膀臂"——接着祂就指出耶和华和祂的殿，就是一向向犹太人敞开的，作为真正可信靠的对象和可逃避的圣所。HENDERSON 将
Jer 17:13
的主语定为耶和华，本节为谓语："荣耀的宝座，从起初高置之处，我们圣所的所在，以色列的盼望就是耶和华。" "宝座"在此用以指坐在其上者；参宝座
(Col 1:16)。
祂被称为祂百姓的"圣所"
(Isa 8:14; Eze 11:16)。
叙利亚译本（Syriac）与阿拉伯译本（Arabic）亦如此。
英文原文
12. throne--the temple of Jerusalem, the throne of Jehovah. Having condemned false objects of trust, "high places for sin"
(Jer 17:3),
and an "arm of flesh," he next sets forth Jehovah, and His temple, which was ever open to the Jews, as the true object of confidence, and sanctuary to flee to. HENDERSON makes Jehovah, in
Jer 17:13,
the subject, and this verse predicate, "A throne of glory, high from the beginning, the place of our sanctuary, the hope of Israel is Jehovah." "Throne" is thus used for Him who sits on it; compare thrones
(Col 1:16).
He is called a "sanctuary" to His people
(Isa 8:14; Eze 11:16).
So Syriac and Arabic.
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13. me（我）——指"耶和华"。虽然上文是"你"。这种突然的转换在先知文体中常见，因为先知时时都意识到耶和华的同在。
all that forsake thee（凡离弃你的）——
(Ps 73:27; Isa 1:28)。
written in the earth（写在地上）——写在尘土中，即被交给遗忘。正如耶稣意味深长的"在地上"写字（可能是控告者的名字）
(Joh 8:6)。
写在尘土中的名字，轻微的风即可涂抹。他们的盼望和名声完全在地上，不在天上的生命册上
(Re 13:8; 20:12, 15)。
犹太人虽自夸为神的子民，在天上却无分，在神和祂的使者面前也没有地位。对比"记录在天上"，即被记在天国圣民的名册上
(Lu 10:20)。
又对比"记在册上"、"在磐石上永远"刻留
(Job 19:23, 24)。
living waters（活水）——
(Jer 2:13)。
英文原文
13. me--"Jehovah." Though "Thee" precedes. This sudden transition is usual in the prophetic style, owing to the prophet's continual realization of Jehovah's presence.
all that forsake thee--
(Ps 73:27; Isa 1:28).
written in the earth--in the dust, that is, shall be consigned to oblivion. So Jesus' significant writing "on the ground (probably the accusers' names)"
(Joh 8:6).
Names written in the dust are obliterated by a very slight wind. Their hopes and celebrity are wholly in the earth, not in the heavenly book of life
(Re 13:8; 20:12, 15).
The Jews, though boasting that they were the people of God, had no portion in heaven, no status before God and His angels. Contrast "written in heaven," that is, in the muster-roll of its blessed citizens
(Lu 10:20).
Also, contrast "written in a book," and "in the rock for ever"
(Job 19:23, 24).
living waters--
(Jer 2:13).
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14-18. 先知为脱离那些因他忠心的责备而被激动起来的仇敌，求拯救的祷告。
Heal . . . save（医治……拯救）——不仅医治我（我因与不敬虔的仇敌接触，在灵魂和身体上都面临灾祸，
Jer 15:18)，
还要保守我如此。
my praise（我所赞美的）——就是我因过去的恩惠而当赞美的那一位，因此也是我今后唯独仰望的那一位。
英文原文
14-18. Prayer of the prophet for deliverance from the enemies whom he excited by his faithful denunciations.
Heal . . . save--not only make me whole (as to the evils of soul as well as body which I am exposed to by contact with ungodly foes,
Jer 15:18),
but keep me so.
my praise--He whom I have to praise for past favors, and therefore to whom alone I look for the time to come.
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15. Where is the word?（话在哪里呢？）——
(Isa 5:19; Am 5:18)。
你以神的名义所发的威吓，其应验在哪里？这是背道最后阶段的特征
(2Pe 3:4)。
英文原文
15. Where is the word?--
(Isa 5:19; Am 5:18).
Where is the fulfilment of the threats which thou didst utter as from God? A characteristic of the last stage of apostasy
(2Pe 3:4).
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16. 我没有拒绝你召我作先知
(Jon 1:3)，
尽管宣告那些必然惹动听众的话，对我来说极其痛苦
(Jer 1:4，
等)；因此你不应撇弃我
(Jer 15:15，
等)。
to follow thee（跟随你）——字面意为"在你之后"；作为副牧者跟随你——大牧者
(Ec 12:11; 1Pe 5:4)。
neither . . . desired（也没有……盼望）——我虽预言灾祸将临到同胞，却并未盼望那日子；因此他们没有理由逼迫我。
thou knowest（你知道）——我向你呼求，求你为我所说的真实性作证。
that which came out of my lips（从我口中出来的）——我的话
(De 23:23)。
right before thee（在你面前为正）——宁可译作"是在你面前"；为你所知——
(Pr 5:21)。
英文原文
16. I have not refused Thy call of me to be a prophet
(Jon 1:3),
however painful to me it was to utter what would be sure to irritate the hearers
(Jer 1:4,
&c.).; therefore Thou shouldest not forsake me
(Jer 15:15,
&c.).
to follow thee--literally, "after thee"; as an under-pastor following Thee, the Chief Shepherd
(Ec 12:11; 1Pe 5:4).
neither . . . desired--I have not wished for the day of calamity, though I foretell it as about to come on my countrymen; therefore they have no reason for persecuting me.
thou knowest--I appeal to Thee for the truth of what I assert.
that which came out of my lips--my words
(De 23:23).
right before thee--rather, "was before Thee"; was known to Thee--
(Pr 5:21).
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17. a terror（惊惶）——即指离弃我：我所惧怕的，只是你离弃我；若你与我同在，我不怕仇敌害我。
英文原文
17. a terror--namely, by deserting me: all I fear is Thine abandoning me; if Thou art with me, I have no fear of evil from enemies.
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18. destroy . . . destruction（毁灭……毁灭）——"以双重的破裂击碎他们"，希伯来文
(Jer 14:17)。
关于"双重"，参
Jer 16:18。
英文原文
18. destroy . . . destruction--"break them with a double breach," Hebrew
(Jer 14:17).
On "double," see on
Jer 16:18.
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19-27. 交付于约雅敬年间。约雅敬废除了约西亚改革所带来的善果，尤其是关于守安息日的方面 [EICHORN]。
gate of . . . children of . . . people（平民子孙的门）——靠近王宫的门，称为大卫门，又称百姓门，因为它是主要通道：即今雅法门外。它可能就是锡安山脚的"泉门"，附近有王的园子和池子
(Jer 39:4; 2Ki 25:4; Ne 2:14; 3:15; 12:37)。
英文原文
19-27. Delivered in the reign of Jehoiakim, who undid the good effected by Josiah's reformation, especially as to the observance of the Sabbath [EICHORN].
gate of . . . children of . . . people--The gate next the king's palace, called the gate of David, and the gate of the people, from its being the principal thoroughfare: now the Jaffa gate. It is probably the same as "the gate of the fountain" at the foot of Zion, near which were the king's garden and pool
(Jer 39:4; 2Ki 25:4; Ne 2:14; 3:15; 12:37).
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20. kings（列王）——他从诸王起首，因为他们本该压制如此明显的亵渎。
英文原文
20. kings--He begins with the kings, as they ought to have repressed such a glaring profanation.
21
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21. Take heed to yourselves（谨慎自己）——字面意为"谨慎你们的性命"。[MAURER]解作"如你们爱惜自己的性命"；此处用此话为要加重这命令的份量。
sabbath（安息日）——不守安息日是被掳的主要原因，被掳的年数七十，正好与从扫罗到他们被迁之间四百九十年间所经过的安息年数相符
(Le 26:34, 35; 2Ch 36:21)。
因此归回之后特别强调守安息日
(Ne 13:19)。
Jerusalem（耶路撒冷）——这在哪里都是可耻的；但在京都耶路撒冷，更是公开侮辱神。守安息日是用来作为整体圣洁的象征
(Eze 20:12)；
所以特别着重；犹太人粗鄙的不虔，表现在这样一条容易且积极的命令上，竟轻忽神的旨意。
英文原文
21. Take heed to yourselves--literally, "to your souls." MAURER explains, "as ye love your lives"; a phrase used here to give the greater weight to the command.
sabbath--The non-observance of it was a chief cause of the captivity, the number of years of the latter, seventy, being exactly made to agree with the number of Sabbaths which elapsed during the four hundred ninety years of their possession of Canaan from Saul to their removal
(Le 26:34, 35; 2Ch 36:21).
On the restoration, therefore, stress was especially laid on Sabbath observance
(Ne 13:19).
Jerusalem--It would have been scandalous anywhere; but in the capital, Jerusalem, it was an open insult to God. Sabbath-hallowing is intended as a symbol of holiness in general
(Eze 20:12);
therefore much stress is laid on it; the Jews' gross impiety is manifested in their setting God's will at naught, in the case of such an easy and positive command.
23
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23.
(Jer 7:24, 26)。
英文原文
23.
(Jer 7:24, 26).
24
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24. 以部分代全体："你们若守安息日和我其他的律法。"
英文原文
24. A part put for the whole, "If ye keep the Sabbath and My other laws."
25
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25. kings . . . in chariots（君王……坐车）——此时国度已落到如此低微的地步，所以这里的应许是特殊的恩典。
remain（存留）——希伯来文作"必有人居住"
(Jer 17:6; Isa 13:20)。
英文原文
25. kings . . . in chariots--The kingdom at this time had been brought so low that this promise here was a special favor.
remain--Hebrew, "be inhabited"
(Jer 17:6; Isa 13:20).
26
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26. plain mountains . . . south——
(Jos 15:1-4)。
南界曾延伸到埃及河，但如今因埃及入侵而大为缩减
(2Ch 35:20；36:3, 4)。
希伯来文"south"（南地）意为dry（干旱）；指犹大以南的干旱旷野。列举犹大各部分——城、乡、平原、山地与旷野——暗示犹太地的完整将不再有任何缺欠
(Zec 7:7)。
sacrifices——正如
Jer 17:22
提及犹大繁荣的一个要素，即其坐大卫宝座的君王，作为神守护她的凭据；照样本节提及另一个要素，即她的祭司，作为神悦纳她的凭据
(Ps 107:22)。
英文原文
26. plain mountains . . . south--
(Jos 15:1-4).
The southern border had extended to the river of Egypt, but was now much curtailed by Egyptian invasions
(2Ch 35:20; 36:3, 4).
The Hebrew for "south" means dry; the arid desert south of Judea is meant. The enumeration of all the parts of Judea, city, country, plain, hill, and desert, implies that no longer shall there be aught wanting of the integrity of the Jewish land
(Zec 7:7).
sacrifices--As in
Jer 17:22,
one constituent of Judea's prosperity is mentioned, namely, its kings on David's throne, the pledge of God being its guardian; so in this verse another constituent, namely, its priests, a pledge of God being propitious to it
(Ps 107:22).
27
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27. burden . . . in . . . gates . . . fire in the gates——报应与罪相称。他们犯罪的场所必成为他们受罚的场所
(Jer 52:13； 2Ki 25:9)。
英文原文
27. burden . . . in . . . gates . . . fire in the gates--retribution answering to the sin. The scene of their sin shall be the scene of their punishment
(Jer 52:13; 2Ki 25:9).
耶 17:1-27。
犹太人对偶像崇拜根深蒂固的贪恋。
七十士译本省略了前四节，但其他希腊文译本则有。
1. 四个子句中，第一与第三相关，第二与第四相关，是交替的对仗。意思是：他们对偶像的追求如此热烈，仿佛这种癖性"用铁笔
(伯 19:24)
刻在他们心上"，又仿佛有律法"用金刚钻的尖"刻在他们坛上一般予以认可。他们神明的名号常写在"坛角上"
(徒 17:23)。
"在他们心上"既指其内在癖性，"在……坛上"便指其外在表现。也有人将"在坛角上"解释为他们模仿利未的条例
(出 29:12； 利 4:7, 18)，
用牺牲的血染坛角；但"写上……刻着"用在这里便不合适。
心版——神原意要以极不同的东西刻在其上，即祂的真理
(箴 3:3； 林后 3:3)。
你们的——前文虽用"他们"，这里却直接称呼他们，为要将罪责特别归在他们身上。